POLITICS: How Feasible Is The Igbo Presidency?

Former President Goodluck Jonathan

BY DAVID-CHYDDY ELEKE

Although President Muhammadu Buhari is just a year into his second term, the controversy over which region should produce the next president in 2023 is already an issue with the Igbo as the centerpiece of the debate, writes David-Chyddy Eleke

Recently, the debate about which region of the country should produce a successor to President Muhammadu Buhari has been raging. Surprisingly, and in defiance to the unwritten rotational presidency between the northern and southern parts of the country, every zone of the country seems to have interest in producing the president.

First was the argument that the north plans to keep the presidency after the two terms of President Muhammadu Buhari. This started with claims by northern youths that the presidency would remain in the north, and moved to a group calling on the Peoples Democratic Party to feature former presidential candidate of the Peoples Democratic party (PDP), Alhaji Atiku Abubakar for the 2023 election.

In the west too, the leader of the All Progressives Congress (APC), Asiwaju Bola Ahmed Tinubu is touted to be seriously eyeing the seat, with some people already saying that he has an alliance with the ruling APC for power to return to the west through him in 2023.
Aside from Tinubu, Vice President, Prof Yemi Osinbajo; Ekiti State Governor, Kayiode Fayemi; the Minister of Works and Housing, Mr. Babatunde Fashola and former Ogun State governor, Senator Ibikunle Amosun are among those touted to have interests in the highest office in the country.

Not minding that former President Goodluck Jonathan, who hails from the South-south is the immediate past president, the South-south also seems to be interested in the position, on the premise that its son, Jonathan, was not given the opportunity to serve for two term like others.
As if to corroborate the request of the people of the zone, Jonathan recently stated that he was under pressure to run for the presidency in 2023.

Meanwhile, the people of the Southeast zone, the only zone in the southern region that is yet to have a go at the presidency is also clamouring for the position. Unlike what obtained in the past, when the zone was always divided over the quest for restructuring and quest for the presidency, there seems to be a consensus among the Igbo people on the need for the zone to ascend the presidency of the country.

In May 2018, during the run up to the 2019 general election, the zone had insisted on restructuring rather than the Igbo presidency. The zone held a summit in Awka, the capital of Anambra State, championed by its pan socio-cultural organisation, Ohanaeze Ndigbo.
During the summit, the group insisted that restructuring the country would be more beneficial to the zone than vying for the presidency. It insisted that part of the reason for this was that the present configuration of the country would not support the Igbo to vie and win the presidency.

The President General of Ohanaeze Ndigbo, Dr. Nnia Nwodo during the event described Nigeria’s constitution as a dead document, which needed to be reviewed. He described the country’s constitution as one authored and bequeathed on her by the military but not capable of administering the country equitably.

The highpoint of the event, however, was the presentation of the standpoint of Igbos by a former governor of Central Bank of Nigeria, Prof Chukwuma Soludo in a document titled; the Ekwueme Square declaration.
He said, “For the estimated 57 million Igbos scattered in all villages, towns and cities of Nigeria as well as around the world, the demand for a restructured Nigeria that guarantees security of life and property, freedom and liberty, equity, justice and development, has a unique significance.

“No other ethnic group has a greater stake in the Nigerian project than Ndi Igbo by virtue of tens of millions of Ndi Igbo, who live and invest everywhere in Nigeria outside Igboland. But they are also victims at every turn: every now and again, threats to their lives and properties as well as brazen discrimination and marginalisation in critical areas underscore their general treatment as unequal citizens of Nigeria.

“Consequently, there is a segment of Igbo society that has lost hope in the Nigerian dream; they believe that Nigeria will never work for the Igbo and hence agitate for an exit from the union. But a preponderance of views among Igbo is that a restructured Nigeria that works for all remains the best option.”

As another presidential election approaches, this time, more than ever before, the people of the Southeast zone seem to be gaining sympathy from high places for its quest for the presidency. In a recent interview, some prominent individuals from other zones including Tanko Yakassai, an elder statesman and former military president, General Ibrahim Babangida showed sympathy to the people of the zone.

For Yakassai, it should be the turn of the Igbo to produce the next President of Nigeria in 2023. Yakasai based his declaration on the logic that other regions and zones in the country, except the Igbo of the Southeast, had produced the country’s president.

“I for one – I am in support of it. I did it before in the era of NPN (National Party of Nigeria), when we had the arrangement that the next president after late President Shehu Shagari would come from the East. We would have settled this problem long ago if not for the military intervention.

“So, I spoke in support of Igbo presidency. I did not want to fix a date, because I am not in position to do that. I said the Igbo should go out and lobby other Nigerians and try to get their concern and support to produce the president in 2023 and where they are not able to do that in 2023, they will put a trajectory for them to produce the President next time,” Yakasai said.

But Babangida, who sounded more sympathetic, advised the Igbo to endeavour to properly integrate itself into Nigeria so as to realise its clamour for presidency come 2023.

Speaking while receiving Igbo Delegates Assembly (IDA), Babangida said, “An indivisible Nigeria is very necessary and we must do everything possible to remain as one family though we differ in tribes and tongue. You have done well to keep Nigeria together. The Igbo man is known to have the potential of traveling far and wide exploring new frontiers and business opportunities.”

The President General of Ohanaeze Ndigbo in Anambra State, Chief Damian Okeke-Ogene, who spoke to THISDAY on the views of the Southeast zone, said the question of whether the Igbo should go for the presidency of Nigeria or not is a matter of right.

He said each zone in the country has had a shot at the presidency except the Igbo, and since it was the turn of the South, the Southwest and the South-south that have had a go at the presidency should concede the position to the Southeast.

Speaking on the quest for restructuring, which was formally the agitation, Ogene said, “We are not abandoning the restructuring fight, because restructuring is not just about the people of the Southeast but the entire Nigeria. A lot of things are foundationally wrong with Nigeria, and those things can only be corrected through restructuring.

“What we are saying is that the Igbo Presidency project is no longer a matter of favour but of right. It is now our right to be the president of Nigeria since every zone of the country has taken theirs; they should also let the Igbos take theirs too.

“So, in clear terms, restructuring is not a fight for the Igbos, but a natter that the entire Nigeria should asking for, for the betterment of the country. But for Igbo Presidency, it is a matter of right now for our people and we should not be denied it.”

Several other commentators on the matter from the Southeast also believe that the people of the zone should be given the chance to feel that they are a part of Nigeria since the call for secession is no longer on the front burner except for the proscribed Indigenous People of Biafra (IPOB) that has Stuck to its guns about secession.

Though horse-trading and scheming are still ongoing by several zones in the country, the truth remains that at no time than now has the political future of the Igbo in Nigeria been brighter. Already, political watchers have started dropping names of likely persons that might fly the flag for Igbo nation in the quest for Igbo presidency, like Mr Peter Obi, a former governor of Anambra state and Vice presidential candidate of the Peoples Democratic Party in the 2019 election; Enugu State Governor, Ifeanyi Ugwuanyi; Governor Dave Umahi of Ebonyi State and Prof Chukwuma Soludo, a former Governor of Central Bank of Nigeria (CBn), among others.

SOURCE: THIS DAY

INTERVIEW: It's Challenging Writing About Nigeria From Outside

Chika Unigwe. Image: Rocio Forero B via The New York Times

Author and lecturer, Chika Unigwe, who is a visiting professor of Creative Writing, Emory University, United States, talks about her works, among other issues with GBENGA ADENIJI

Your first novel in Dutch, ‘De Feniks’ before ‘Fata Morgana’ later published in English as ‘On Black Sister’s Street’ didn’t gain much attention. What do you think is responsible for that?
The attention a book gets or lack of it isn’t entirely in the hands of the writer. There are many factors that influence why one book might get more attention than the other, and these factors are often not ones a writer has any power over. Besides, I think that you should be asking reviewers/critics this question: Why do you think ‘The Phoenix’ didn’t get as much attention as ‘On Black Sisters Street’? I’d love for all of my books to get as much attention as possible. I can’t imagine that there’s any writer who doesn’t want maximum publicity for their works. This is perhaps the right time to mention that my newest book, ‘Better Never than Late (Cassava Republic)’, is out.

What has become of Awele Creative Trust which you floated to support young writers in Nigeria?
Awele Creative Trust is growing. We have been running an annual competition for young writers in Nigeria between 16 and 26 for the past five years or so. This year’s winner will be announced at some point during the year and a cash prize awarded to them. I am grateful to be able to still run this, to be able to encourage young writers.

Your grasp of English and Dutch is grand and this largely reflects in your ability to write novels in both languages. How did you learn Dutch?

My working language is English. It is the language I write mostly in. How did I learn Dutch? My first summer in Belgium, I took intensive Dutch classes and then over the years, I continued to take classes to improve until I could no longer do so. It’s necessary to learn the language of whichever country we find ourselves in because it helps us to better participate in the community. I lived in Belgium for several years, and at some point, I won a city council election and became the first African city councillor there.

As far as I know, there hasn’t been another one since then. This was possible because I spoke the language. There is a Dutch proverb that says that if you’re not at the table, you’re forgotten. One of the ways I felt I could carve out space for myself at that hypothetical table was by learning as much of the language as I could.

How do you combine your roles as a mother, wife, author and lecturer?

The same way my husband combines his roles as a husband and father with his roles as a consultant engineer. The same way many people all over the world combine whatever multiple roles they play: making out time for what is important to them, outsourcing what they can so that they do not get overwhelmed. It also seems to me that (professional) women get asked this question (and varieties of it) more than men because the tendency is still there to think that a woman has certain roles in the home that suffer once she does work outside of the home.

It is also implied that those roles are more important to anything else she might (want to) do. Or perhaps that those roles are her ‘natural’ roles and so she never gets asked how she manages it all. Would you ask a stay-at-home mother with no help how she combines her roles of being a mother and wife on the one hand, with those of being a house cleaner, washer woman, cook on the other hand? Or would you ask a man how he combines his roles of being a father, a husband and whatever else he does?.

I read your recent interview with Prof. (Andy) Egwunyenga of Delta State University, and at no point was he asked how he combined his professional role with fatherhood, even though he volunteered that the day he became a father was the happiest day of his life and that his wife has a professional life too. We have to be aware of the biases that curate the questions we ask others. While questions might be motivated by innocent curiosity, questions themselves are not always innocent (i.e free of bias).

The novel, ‘On Black Sister’s Street’, documents lives of African prostitutes in Belgium. What motivated you to explore the theme?

Curiosity motivated me. I wondered why anyone would travel so far – from Nigeria to Belgium– to service the red-light district and I wrote the novel to answer the questions I had. It achieved a lot more than satisfy my curiosity; it taught me empathy and gratitude. I went to the red-light district and interviewed Nigerian sex workers. I wanted to make sure I got my characters right, and the only way I could do so was by doing proper research. Writing it also taught me patience. That book took me a very long time to write. Everything I have ever written, I think, has been motivated by my desire to answer a question.

In 2012, the novel clinched the NNLG Nigeria Prize for Literature and you carted home $100,000. What did you use the whopping cash prize you won as a Nigerian nay African writer in the Diaspora for?
I have been using part of the money to fund Awele. This year is the only year we’ll have a donor sponsor the prize. Besides that, what does one do with money but spend it? Even investing is spending it, right? In any case, I find discussions about money, in this context especially, boring. What the prize did for me was to boost my confidence. To be read by the calibre of judges, including the late Prof. Abiola Irele, who judged the NLNG that year and to be declared winner was an incredible honour. I was aware of Prof. Irele’s works as a scholar and was a huge admirer of his. After meeting him at the NLNG award, we kept in touch. He lived in Boston while I was in Providence and he came to visit me once. We had coffee and an excellent conversation at a café, and I walked him back to the train station. It seemed so surreal to me, that I was chatting away with the Abiola Irele, and the memory of that day is one of my most treasured ever.

What would you identify as the challenges facing Nigerian nay African writers in the Diaspora?

I guess that writers– regardless of where they come from– face similar challenges: how to tell compelling stories, how to find a market for those stories, how to stand out in a world with competing voices, how to write a work that transcends time. And whatever individual challenges they have are individual to them. I can speak about my individual challenges as Chika Unigwe, but I daren’t speak as Chika, mouthpiece of Nigerian writers in the Diaspora. I couldn’t do that, that’d be foolish of me.

One of the challenges that I face is trying to write about Nigeria while not living in it. I do return but only for short periods at a time. How do I engage with a country that I haven’t lived in for a very long time? How do I resist the bait that some Nigerians in Nigeria throw out to those of us in the Diaspora that we are not enough? That our observations, our patriotism, our exploration of Nigeria in our works, our love for Nigeria could never match theirs? Those arguments frustrate me and I have to learn to ignore them. I do not need to prove my Nigerianness to some self-appointed adjudicators of who a ‘true’ Nigerian is, or that the Nigeria in my novel is somehow not the ‘true’ Nigeria.

What do you engage your time in if you are not writing?

I read. I teach. I tweet. I judge competitions. I netflix. I play games. We love board games in my house and try to play when we can.

Would you say African writers have done enough to project the continent’s stories to the outside world?
This is a question that gets asked in various forms to African writers but hardly ever to western writers. Nobody asks American writers if they think they’ve done enough to project American stories to the outside world. We read fiction by American writers, aware that what we’ve read is just a slice of American reality, or not. We judge the fiction on its own terms not for how well it captures the American ‘story.’ Yet, African writers are somewhat expected to write an ‘Africa’ in their fiction that captures everything. How can any one book do that? Sometimes, in other contexts, that question is really asking if African writers have done enough to project a sanitised Africa to the world: an Africa where poverty and corruption and dirt do not exist. Western writers do not walk about with the burden of the anxiety placed on African writers of somehow making sure that the portrayal of Africa in one’s novel is one that ‘portrays Africa the right way’ whatever that is. African writers are writing their African stories. There is so much beautiful writing coming out of the continent, so many different stories. We really should be celebrating this.

Do you have any novel you are working on and what’s it about?
I am always writing. I am working on a novel which re-imagines the myth of Hades and Persephone in a contemporary Nigerian setting. It explores a lot of the themes that have interested/hounded me over the years. I am thrilled with the way it’s going at the moment as I have been working on it since 2013.

Did you experience any culture shock in Belgium before moving to the United States where you currently reside?

Every move comes with its own shock, although it was less of a shock moving from Europe to the US than it had been from Nigeria to Belgium. The US is more culturally diverse than Belgium, I didn’t have to learn a new language and my mother and all of my siblings live in the same city we settled in. This was certainly an easier move for me. It was some sort of a homecoming.

Self-publishing has been become increasingly tough for most writers. Do you think the attendant challenges can be tackled to allow more writers push their works to audiences?
I am not sure what the question is here, but I am not an expert on self-publishing. I do not self-publish and I am also not a publisher and so I am perhaps not the best placed to answer a question of this sort. I am more interested in talking about writing. My writing. Cassava Republic has recently published my latest book: a collection of short stories, Better Never than Late. It’s my first short story collection, and I am really excited it is out in the world. I worked on it for several years, poured a lot of sweat and blood in it, and I hope it makes its way to a wide readership.

The stories are set in Nigeria and Belgium and follow the same group of Nigerian immigrants navigating their way in their new country, missing Nigeria but being unable to return.

What leverage has writing given you and has it in any way curtailed your freedom?

In my experience, writing, especially writing fiction, helps foster empathy. To write any character well, one has to inhabit that character, imagine oneself into that person. The constant pulling in and out of other skins forces one to walk in shoes different from one’s. And you know what they say about walking in someone else’s shoes.

Writing fiction frees you because it makes you think of or be aware of all the alternative possibilities that there are. Imagine being able to create different worlds with each new work, populating those worlds and giving flesh to the words.

How do you get the raw materials for your works?

From life. I think every writer does, it doesn’t matter the genre one is writing in.

You retain your Igbo name to identify your root. How do readers from the West react to your name and works?

Why or how should anyone react to a name that is not theirs? And why should I care? I have always used my name, Chika Unigwe, because it is my name. I doubt that readers pick up a book and worry about the pronunciation of the author’s name. While reviews and interviews can reveal to a writer what is thought of their book (at least by critics), they reveal nothing or hardly ever about what is thought of their name. I am also less interested in how a reader reacts to my name than how they react to my work.

What’s the experience like teaching in the US?

I love teaching. I love introducing my students to global literature. I love reading their works, guiding them to better writing, reminding them that writing isn’t all intuition but has a technical side to it too. American professors are not demigods, and so the barrier that exists (certainly did in my time) between students and professors in Nigeria isn’t there. There is reciprocal respect and professors are approachable. I really love that. It makes for a much more enriching teaching/learning experience.

What experience do you hope to create for your readers with your works?

I hope readers come out of my works feeling that the experience of reading (them) has been worth the time (and maybe money) they’ve invested in the reading. I hope my books tell the human stories I try to tell well, so well that a reader forgets that they’re reading but are completely immersed in the experience, in the world of the book.

INTERVIEW: I wrote My First Novel In Primary School

BY HENRY AKUBUIRO

A lecturer in the Department of Psychology, University of Jos, Plateau State, Obu Udeozo is the winner of 2006 Pat Utomi Award for Poetry. He is the author of 10 books of literary criticism in the historic Gardeners of Dreams Series on “The Third Wave of Nigerian Poets”. He has taught in the Department of English, University of Jos. Also a professional painter, he completed the acclaimed Portraits of all Nigerian Heads of State and Presidents in 1996, special commission by the Federal Government of Nigeria. He has published many poetry volumes. Living Dreams is his first published novel. In this interview with HENRY AKUBUIRO, Obu Udeozo, who is better known as a poet, responds to questions on his new work of fiction.
You completed your first novel as a primary 6 student in 1970, and, five decades later, you have published Living Dreams. At what point did you veer off from fiction, and why did it take you so long to return to prose?

Ronald Reagan, the American Presidential candidate in 1980 elections, said, “It is my Democratic Party that left me, and not the other way round.” Reagan actually won the United States election to The White House on the ticket of the Republican Party. So he was explaining what Nigerians may consider his “carpet crossing adventures …” I bring it up here because of your question. You said, “At what point did you veer off from fiction and why did it take you so long to return.”? I have never ever really left fiction in all my waking days in life. My mum, dad and siblings can testify that every daybreak, in one way or the other, they will hear me talk about “The Novel, The Novel …” The novel is a concept that comes within my wakeful speech and conversation – all the days of my life –as long as I can remember. So there was actually, no veering off, or leaving fiction as people may suppose.

What really happened is that other genres you mentioned also occurred simultaneously. I wrote my first novel in 1970; my first accurate poems, which were published in the Nile House Sphinx Magazine, in December, 1972. And my first splendid portrait of Reverend Robert Fisher, the first Principal and Founder of Government College, Umuahia, was done as a Class 2 student, also in 1972. The portrait fetched the attention of the College Principal, Mr.S.O. Ogazi. He made me stand up, in the college morning assembly, and was given an ovation for that work of art. It was eerie. A great motivation and reinforcement within that kind of environment and academic heritage! So, there was every reason, for me to take myself seriously – on all those frontiers –the novel, poetry and painting.

You are widely known as a lyrical bard with imagistic bent which is also evident in Living Dreams. Do you think prose demands similar diction as poetry?

Across the centuries, experts agree that verse is the highest form of language. From Homer, Virgil, Lucien, Rabelais, through Gustave Flaubert to T.S. Eliot. In time, I shall fully disclose why Shakespeare’s near ontological dominance over the province of drama is an attribute of his lyrical profundity. In my forthcoming text, Looking at Shakespeare, my incursion into theatre as a comparative discourse of the major dramatists of the world, these issues will be more fully enunciated. But let’s return to the point. Poetry is the highest expression of the sublime as far as language resources are concerned. And I believe that it is a profit in the service of any medium to make use of their most exalted resources. I have taken time to horn my expressions in that realm. And I therefore, freely let it rain in my communication. Note the word rain, not reign.

But I admit that there are problems. Certain persons prefer to keep their communication uncluttered and simple. They do not fancy any mix up, or pretenses, between poetry and prose. In fact, a friend of mine is extremely vexed whenever, he has to deal with passages in novels that dare to aspire to poetry or the lyric tone. Ismaila Abdulkassim, a writer of The Third Wave of Nigeria Poets in The Gardeners of Dreams Series, said: “However, bad a poem may be, you do not have to shoot it with a gun …” But this friend of mine is different. He can be so angry that he could have tossed a bomb on Living Dreams if he had the window to do so!

But something of a serious irony or paradox sneaked into the situation. The passages where my friend highlighted that gave him the greatest irritation and displeasure in the novel happen to be the very sites and zones that I will always return to read and read, and re-read, because they offer me improbable delight. When Chinua Achebe was asked which book of his he admired the most? After obvious reservations, he stated that: “… if you ever have to catch me reading any of my novels (which I seldom do), it will be The Arrow of God.”

So, my friend was actually quarrelling with my own Joseph as The Prime Minister in Egypt. Odia Ofeimun says that it is “insulting and a letdown for poetry to speak in pedestrian language. “ We have to allow people their own choices and predilections. But such individuals will actually miss out when they do not completely welcome what T.S. Eliot calls “The superior amusement …”, which is what poetry is. And the very office, creed, objective, and constitution of poetry; is to refresh the language of the society and civilisation.

How did the idea of Living Dreams come to you, and why did you wish to make it a work of fiction?
As I said earlier, I have always nourished the idea of the novel in my head, as far as I can remember, and have always marvelled at the extreme efforts, and even desperation, which certain human beings make towards wealth and comfort. However, there are persons whose very lives are ingredients of Dreams: Living Dreams! It has always amazed and fascinated me.

But, at a point in 2015, propitious circumstances came together “working for good for me …” No single individual can be an all sufficient model or paragon for a character in a novel, at least in my own experience and judgment. In fact, after the novel, Madam Bovary, was published in 1857 in France, more than 20 women across villages and cities in Paris claimed that Gustave Flaubert, based his heroine, Emma Bovary, on their specific lives and circumstances. These women were so convinced over their claims that some of them contemplated law suits against the author. My point is that a good work of art must transcend ordinary life, however exalted the living personality is.

Yet, in March of 2015, favourable circumstances conduced to offer me the entry point into Her Majesty, Lady Nkiruka Abigail Offodile, the ambassador plenipotentiary and senior special assistant to The President and Commander-in –Chief, in The Federal Republic of Bozrah. After that encounter, the moment clicked, and it became a sort of “you go kill me today …” experience. I could not leave the novel, and the novel could not leave me, and it got written.

On the aspect of making it a work of fiction, only that genre of literature could handle the heavy freight of the themes involved in the Kingdom of Bozrah. I enjoyed the same familiarity which The Nobel Laureate, Gabriel Garcia Marquez, expressed in writing A Hundred Years of Solitude. Marquez admitted that, though people considered the events and characters in that novel surreal and almost unbelievable, that several incidents and personae in the book were so real that they appeared like pebbles in the landscapes of Argentina; and that all he had to do was picking them, as he fancied, while working on his book. It was so for me in writing Living Dreams. I was dealing with decades of lived and deep experiences.

Corruption, coups, misrule and many woes are emblematic of Bozrah. How close to reality is Bozrah vis-à-vis today’s Africa? It is there any verisimilitude?
I simply recall Dim Chukwuemeka Odumegwu Ojukwu’s usual refrain when asked when he will complete his autobiography on the Nigeria-Biafra Civil War. He would respond: “I still love where my head is located on my body. I cherish my head above my neck and my shoulder …” And after the usual banters, he would offer an extended period when his book will be completed and published. Living Dreams in relation to countries in Africa? I believe that’s an unfair question for the author to answer (laughs). But I know that I have become a citizen of Bozrah since writing that novel. I understand her citizens completely. I am baffled by their egregious excesses. I am shocked by their flagitious greed. I am bewildered by their psychiatric corruption and the speed of their official convoys and drivers. I am amazed by the humongous statistics of kidnapping, robbery and rape that flourish in that African nation South of The Sahara Desert, and I am relieved and glad about final outcome of the global intervention, leading to their ultimate redemption in the novel. So, you can see that it is The Kingdom of Bozrah that I know very well. The rest of your questions belong to comparative literature and cultural studies.

The youths of Bozrah are given contrasting depictions in the novel as both agents of despair and agents of redemption. What point are you making here?
I did a long work of literary criticism which took 16 years to complete. It is entitled Gardeners of Dreams – The Third Wave of Nigeria Poets. So, I think that I am very intimate with the topic of youth despair –the bewilderment and world weariness of young people in general. I have studied and empathised with their frustrations, anxieties and hopelessness. I am a witness to their incomprehensible, if not inconsolable pain. I am aware of their sense of loss and waste. I am completely familiar with the suicidal mindset of the present age. It is a horrendous script. Yet the youths of Bozrah are on another scale of the bizarre. As for their also being agents of change, it must be noted that, before the military intervention, by The 4 Elite Governments of The Globe (EGG), the youths of Bozrah underwent 4 years of re-orientation and military training. These were all inspired by America’s National Security Adviser, Mr. Leonard Chukwudebelu. That successful mission in Bozrah only proves that any mass of humanity can swing either East or West, depending on their ethos, value-system and mindset.

Professor Charles Nnolim once said that “your global knowledge of contemporary art is intimidating.” In this fiction, there are copious references to artists and intellectuals. Does your fiction go beyond telling a story?”

I feel lucky to answer this question. We have a problem at the moment in our general conception and understanding of the term novel. I believe it means freshness and entertainment, more than anything else, and it does not promote or celebrate ignorance! The novelists of the past ages were masters, not only in their crafts, but in their knowledge of the world of men, and their various trades and occupations. They were “rounded” artists communicating to the world, and delivering freshness and relief to various communities –when there were no radios, cinemas, televisions, YouTube, Instagrams or whatsapp. In those days, when one read a novel, he or she was at once at grip and par with what were the freshest trends in the circumstances and vocations of that age.

The Igbo used to have that kind of fanfare, in the Mbari art festivals whereby every form or motif of the people’s sociology of knowledge is depicted in artistic media like paintings, wood carvings, and sculptures in order to document the total received culture of the people at that specific season. We may need an extended discourse on this. But that is the main thrust.

Today, it is no longer so. The novel appears to be retreating to be surrendering her primary office and tools of investigation. The novel is sacrificing her services and engagements to the streets. The novel appears afraid and intimidated from beholding newness, innovations and explorations. All the breakthroughs in the frontiers of postmodern scientific research appear to be out of bounds to the literary imagination. It looks as if writers have censored themselves away from and against treating challenging topics or ideas, and it has not always been so.

My favourite writer among the ancients is Virgil. That man was a total artist and voice in whatever form or experience that he wanted to communicate. If he spoke on ship building, he discussed like a craftsman and an engineer. If he wrote on wrestling, he mirrored the intrigues and morbedezzia in athletics and sports. Essentially, my aim is to communicate the total experience of what is available to the mind of and curiosity of the adventurous reader in our 21st century global society.

At the end of the fiction, the golden LIONS of Bozrah got a Guantanamo Bay treatment reserved for hardened criminals. Why did the citizens of Bozrah see this as a welcome development rather than resorting to a home grown solution?

That solution was not an easy or straight forward decision. In the novel, you will notice that the foreign military coalition, led by America’s Navy Seals, considered several options. Among which are The China Card, which would have involved executing every ruling politician or soldier in Bozrah found guilty of stealing or corruption on the spot. At all times, and in all places, as happens in The Peoples Republic of China. The Rajiv Gandhi solution of castrating the treasure looters of Bozrah was also contemplated. The Jerry Rawlings’ treatment of terminating all offenders in Bozrah was also mooted, but dropped. The one which drew laughter and lightness was the suggestion to drop all leaders, and treasure looters of Bozrah into the boiling Atlantic Ocean!

As for welcoming foreign intervention, we learn from the wisdom of our folk culture, imagination and language. Our people have a proverb that says “Ife ka nte, ba kwu ta nte na onu!”, which means that the harmless termite is beholding a yellow monster at the gate of his ant hole …” So, the Africa Regime Transfer Operations (ARTs) against Bozrah, launched by the combined aircraft carriers from France, Charles de Gaulle, which conducts over 30 navalized Rafale multi-role fighters, plus the E-2C Hawkeye airborne early warning aircrafts; China’s loaning of her most advanced warship Liaoning; Russia’s Kuznetsov, and America’s USS Gerald Ford, for the final onslaught against The Federal Republic of Bozrah was not merely welcome, but a divine remedy.

This novel runs in an 8-book, 2-part format. Why did you choose that structure?

I have spent over 5 decades meditating the novel, and, of course, I have resorted to the algorithm that can convey my message. The cauldron of ideas, which were issuing over the subject, could only have been managed with the format I chose. Therefore, I opted for that structure, and it has served me well.

What is the reception like for Living Dreams, especially for readers who know you as a poet?

The reception and experience over Living Dreams is equivalent to what they call Divine breakthrough in Christian circles. Within just one month of the first publication of the novel, the books have sold out completely, and we are in the process of ordering reprints for the 2nd edition. I shall give details of a few feedbacks because there are so many. From Abuja, a former manager in Diamond Bank, Pastor Kezie Onuorah and current Chancellor and Founder of JC Best College, FCT, phoned in with updates on the text. He related the exaltation with which their students were relishing the novel, with lots of assignments. After handing over to the classroom teacher, Lynda Okagbue, I said to myself that any set of students in Africa, that are set upon digesting Living Dreams, with their current prepossession can only become like the World Chess Champion, Bobby Fisher, to their contemporaries in the time ahead.

On an ultra private level, when Chike Uwechia called me up, to give his opinions after reading Living Dreams in Jos, he could hardly contain himself at the other end of the line. He kept saying, “Obu Udeozo, e gbue nmadu na oyibo” (Obu Udeozo’s mastery of English is phenomenal). All my efforts to calm him down, and hear my gratitude and opinion were like waving to a trailer, speeding on a one-way express road. I had to give up, with solemnity and gratitude, to GOD.

Are we expecting new works of fiction from you, or is this just a one-off thing?
At the moment, I am focused on Government College Umuahia, a personal biography from me as a solemn reverence and gratitude for what that great institution has done for Africa and for mankind. We are having the 100th anniversary of the college on the 29 July, 2021; and I am prepared to sacrifice all in my power to see that the college would put in a noble narrative when that day comes. So, this non-fiction series of works have pushed my immediate titles of the novel a bit further in time. After the Umuahia Biography is delivered –because I have had it on my head and table for several years now –I shall return to fiction. As they say, if Christ tarries, you will be reading afriCAN gods, a novel, by Obu Udeozo; you will read a children’s novel with an incredibly delicious title from me.

I hope and pray to complete my epic work in Drama –Looking at Shakespeare –which was mentioned earlier. This will be before releasing my two works in theatre – The Birthday of the EARTH and Affia Attack. I do not say what I cannot do. But I am very much aware of the bible injunction that we must never boast about tomorrow. I have decided to just intimate you with these propositions so that they can be a kind of cybernetic loop in my creative process. So, it is ultimately, a continual prayer request made public.

SOURCE: SUN NEWS

INTERVIEW: There’s No Any Experience In My Life That Was A Mistake

Jide-kene Achufusi. Image via Fashion Lifestyle Entertainment.

BY AZUKA OGUJIUBA

Jide Kene Achufusi, popularly known as Swanky, is an actor, writer and model. Following the success of the much talked about sequel, “Living in Bondage: Breaking Free” where he was the lead character, no doubt, Achufusi is gradually becoming a household name in the industry. The talented actor shares his experience working with the producer of the film, Charles Okpaleke, as well as director, Ramsey Nouah, the things that endeared him to the script, future plans, his formative years and more, with Azuka Ogujiuba

You act, model and write scripts. Have you always wanted to go this path or you just picked it somewhere along the line?
Well, I’d like to think that we all pick things up along the line. Background, education, and environment, will definitely have shaped all of us into what we are today. So, acting is something that I realised I could do in high school. I could mimick or imitate someone’s behavioural pattern; that is where I started to get the incline that maybe I could be good at this thing.

You were the lead in one of Nollywood’s biggest production, “Living In Bondage the Sequel”. Share your experience with us?

First of all, it was my first time working in Lagos. It was also my first time working in their system or how they do things. You know, I had to be the one person who doesn’t complain, I had to be the one person who doesn’t give a hard time, I had to be the first person to arrive, first person to leave, you know they weren’t going to as much as possible cut you any slacks. Press number one, you don’t even want that happening because, ‘if any person com de talk say e be like say e don de enter him head,’ it’s a big deal.

So I had to be everything at everytime and they were really good as well. So, at the end of the day, it is what it is. The most challenging part was not just doing the film but also having to be the person who doesn’t ask questions. So, basically, when Ebuka of big brother said ‘I took my shot and ran with it,’ that was exactly the hardest part of it, taking that shot.

How was it like working with Ramsey Noah as the director of the movie and a co-actor?

He’s a great guy, he’s gentleman, he’s the guy who sees himself or describes himself as the slave driver. I see him as very compassionate and deeply artistic and so working with him was definitely a bar raiser for me or a bar hanger. I had to bring my A game if not my B+ game because his game is way way up there. I had to bring whatever it is that I had to be able to be in scenes with him and to be visible. It was a challenge and a task, something I was thinking about even before I got the role as well. It excited me because I’ve always looked forward to working with him. With Ramsey, as a co-actor, that was a challenge. As a director, he’s tentative, he’s impulsive, he’s spontaneous so you have to be ready to switch or to go whenever he says go. I guess it was more interesting than exhilarating.

How was it working with Charles Okpaleke, the CEO PlayNetwork, who bought the rights of the movie and is also the Executive producer? We also heard you have been signed to his management, how true is that?

Okay, well Charles is a great guy. He has an amazing persona, he’s the life, the plug, the event guy, he’s the guy that will chase every butterfly down and not get tired of chasing it down. Working with him, as a more experienced hand, not just in lifestyle or in life but also with investment and money and all of that, I’ve learnt a lot also on the business side of things. Being signed into play Network is indeed a great move for me. It’s indeed a great move because I honestly felt it gives me the leverage or the opportunity to be able to explore, more especially now that Nollywood needs to expand and collaborate more. That’s exactly what play network offers me. You know, the chance to see what the influencers are doing, the chance to see what the party boys are doing, the chance to see what they, CEO’s are doing, the chance to see what an entire team looks like, because that’s basically how we can move this to the next level.

How will you define your relationship with the older cast of the movie who acted in the first movie of “living in bondage the sequel”?
My relationship with them was very respectful, cordial, professional and full of support and love from their end to mine. I felt very supported. I felt very encouraged; I didn’t feel like, ‘hey this boy, what are you doing here.’ They took me out to dinners, where, the legends and everything were, and tried to make sure that I was comfortable to do the work I’ve come to do. I can’t thank them enough for their gentility, professionalism, humility, and of course, I don’t know what other big words to use and describe how they were but they were amazing.

What’s your take on the nature of movies Nollywood puts out in recent times? Do you think we are getting it right or we still have a long way to go?
We definitely do have a long way to go. Living in Bondage will start a new era as we believe and its quiet important that we observe the lessons that living in bondage is giving the entire industry. We have set goals and we can do better because, trust me, if we reshot living in bondage, we’d probably have a better throne with the experiences we’ve had shooting the first one. Moving forward, we should indeed bring the world to Africa, not try to phonerize or to take our content to look more like western stuff. You know we can collaborate anytime any day, but like I said, Nollywood is not just about Nigerian films, it’s about the entire continent of Africa. We need to come together; we need to work more with Zambians, Rwandan people, Ghanaians ,South African people, and so on and so forth, we definitely need to collaborate like that, moving forward.

If you weren’t into acting and modeling, what would you have been doing?

I probably would have been a medical doctor, if I took my books seriously, or if I was the type that would read from time to time, or I would have been in the oil business either of the two but then I’m quite happy to explore those industries as well, from here much later in life.

Tell us about your formative years
Everybody has a journey. I’m part of my journey. I was a student, then I became a part time model, then I became a part time actor, then I’ve done a lot of other things in between like organising fashion shows, host events, tried my hands at radio, tried writing a couple of things. I’m a writer. Basically, I just want to say that those years were very important to the final product or the still evolving product you’re looking at right now. All those times were very important. The fact that I live in the East and then this film, Living in Bondage, allowed me show people or give them the nostalgia of what reasonable Igbo boy of our time looks like. Well I’m grateful to be able to put all those my experiences, living in Amobia, Enugu, Ebonyi, schooling in Imo, literally everywhere in the East. It’s down to those formative years.

Give us an insight into your educational background and career?

I’m a geographer, I’m also a meteorologist and I also have a diploma in business. I’m also still in school. I really want to be able to know a little about photography, media, about the business side of things, you know, all those things, getting more things under my belt is very important to me as well. I did my nursery school in Ebonyi State, primary school, in Enugu, secondary school in Imo State, University in Enugu State and that’s it. Basically, my educational background has been in the East.

Can we say you were born with a silver spoon?

Well, as I am a very strong follower of Christ, I’d like to think that, yes I was born with a silver spoon because I’ve always been destined for greatness, but did I have so much money to throw around, growing up? Not so much, not so much.

How did your background shape your life?

A lot. I really said that earlier when I was asked about my educational background. It shaped my life a lot because it allowed me to bring a fresh perspective of things. You know, I’m real, I’m an Igbo boy, I’m down to earth, I don’t see the reason for hanging shoulder. I don’t see the reason for faking any kind of life. You know what you see is what you get. Be natural about everything and people will love you.

What was the best gift you remember receiving as a child?

Well ehmm my mum, honestly every other year that passes, ever since I was like maybe two, three, I usually have time for my breakdown and I cry and appreciate God for the gift of her. Every year, God keeps her in my life, I feel like it’s a new gift, there’s no gift I can be able to think about right now, because once that question hits me. Her name rings in my head. so I thank God for the gift of her.

What was the most difficult thing that has ever happened to you in all your years and how did you overcome it?
Well acne, acne was very difficult for me to overcome. I’m still over coming it, just relaxing more and more effort, washing your face more regularly than you would have, you know. It did a lot for me.

What do you consider the biggest mistake you have ever made?
I don’t know. I hardly ever have regrets; it’s always an experience for me. You learn you get better, tomorrow you wake up on your feet you know you keep going. I don’t. I’ve tried to think about it, so I don’t think there’s any experience in my head that is a mistake basically.

Are there things you still desire?

Of course keys to the good things of life. I want those things. I want to work on my relationship with God. I want people to not only hear, but to see through my life, that a life in Christ is amazing.

What are some of the lessons life has taught you?
Never stop working hard. You literally maybe stopping a week away from that call, never stop. That’s the biggest life lesson I have as of today.

What are your future plans?
The plan is to take over Africa, the plan is to take Africa to the world.

What’s your biggest fear in life?

The day God turns his back on me, hmm which is never gonna happen because if you go to my instagram, I think my very first post in IG is God first and God never lies. Thank you so much.

SOURCE: THIS DAY LIVE

INTERVIEW: ‘We Must Tinker With Our Political System To Tackle Our Challenges’

Chukwuemeka Ezeife, former governor of Anambra State

BY ONYEDIKA AGBEDO

Former governor of Anambra State, Dr. Chukwuemeka Ezeife describes challenges bedeviling Nigeria as a creation of the present political system. In this interview with ONYEDIKA AGBEDO, Ezeife says returning the country to the system it operated between 1954 and 1965 can serve as the relaunching pad to reclaim the lost glory and enthrone it as a super power among nations. The octogenarian also airs his view on corruption in public service, local council administration and ongoing efforts to diversify the economy through agriculture.

What is your take on the inability of Nigeria’s political leaders finding lasting solutions to problems confronting the country since independence?

Well, I don’t know. We are talking about Nigeria, a gem of a country. There are not many countries like Nigeria. God gave us everything. From the climate that is very friendly to no earthquake, no tsunami and nothing so naturally devastating. But it has turned out that the politicians of Nigeria have become the tsunami of Nigeria. Politicians create problems; and the major problem they created is corruption; corruption in every direction. There is no exclusion.

So, why are our problems persisting? We are the problems to ourselves; politicians are the problem. And the wise thing to do in the circumstance is to go back to God in prayer because our country is so good. We should be proud of our country. Look at Nigeria; look at other countries and see why we should go back to God.

The first thing I want to emphasise is that there was a time Nigeria was working. There was a time the World Bank said that parts of Nigeria were growing faster than the rest of the world. And there was a time we were happy with ourselves. From 1954 to 1965, we did have small political problems that were not so bad. That was the season when the World Bank praised Nigeria.

What happened was that in 1966, there was a coup, which appeared to be the start of the problem. The coup was followed by a civil war. And the Nigerian government led by Gowon wanted to win that war very fast. In fact, they called it a three-month police action.

In order to win the war, they wanted to isolate the Igbo. Therefore, they created 12 states. That was the beginning of problem because our heroes past had chosen a federation based on regions as federating units. But Gowon created 12 states, which made the Igbo isolated, in order to win the war fast. But even after the war, more states were created to the extent that the number came to 36 plus Abuja, the Federal Capital Territory (FCT). Even with 36 states, what is important is the centre because the centre became more of unitary government. Too many things were exclusive to the Federal Government in the constitution. So, we started growing backward; we started taking giant steps backward and today you have seen where we are. It is unfortunate now that there is no direction in which we have not gone backward. The worst and most recent is the judiciary. And I thought it was said that the court is the friend of the poor. Today,

I think political justice is bought and sold.

Now, you asked me what the problems are. The problems are magnified. Formerly, we had more peace; we had no ethnicity problems. Yes, because of the prominence of Zik and Awolowo, Yoruba and Igbo were suspicious of each other. But if you ask me, I will tell you that the greatest problem Nigeria has is lack of integration.

Your narratives seem to agree with those who say that prolonged military rule laid the foundation for the deplorable state of the country today. But civilians have governed the country for over 20 years now yet the challenges remain, why?

I understand you. The military created 36 states plus Abuja and people occupy those states. Also, when the British left, they left some people in charge and those people felt God gave them Nigeria. They are very intelligent people, very good planners. But I think time has come for all stakeholders in the Nigeria project to renegotiate terms of living together as one Nigeria. I think this is the sole objective of the call for restructuring.

Some small groups are opposing the restructuring of Nigeria, which is what will save us from the problems we are facing now. Going back to what will save Nigeria; the 1954 to 1965 system worked. May be we should stop using the word restructure; some people misunderstand it. So, instead of calling it restructuring, we can say, ‘let’s go back to the system that worked for Nigeria; the system we operated from 1954 to 1965’.

Some people are opposing it because they don’t understand that there is a solution to their problem. When you talk about restructuring, they think of resource control; they think you are saying let the oil producers enjoy the oil while revenue dries up for those who are not producing oil. That is what comes to the mind of some people when you say restructuring. This is not true.

We have brains; we are politicians. The restructuring can be done without too much emphasis on resource control. We can find ways of building up Internally Generated Revenue (IGR) for every local council and every state. We can guarantee to every state and local council that the same money they were getting under the present system will continue for at least five to 10 years by which time effort is being made to develop alternative sources of revenue. This can be easily agreed and we grow. That is one.

There is also the ethnic problem. The Nigerian people are putting the Igbo down politically. And for as long as long as the Igbo are put down politically, for so long will Nigeria be down economically. If we organise and let the Igbo play effective role in the system Nigeria will take off. The Igbo man wants his child to be superior to him; he wants his child to achieve more than him. The Igbo man wants his apprentice to become bigger than him. Therefore, egalitarianism is a trademark of Igbo system. Under Igbo system, we will grow; everybody will grow. There will be no almajiri; there will be no talakawa. People will be what God made them. Maybe some people are opposing Igbo because of this egalitarianism but everybody will gain and Nigeria will become a world leader, a super power among nations.

I will tell you again that on religion, we are on the same page. God of Abraham is the God of the Christian and God of the Muslim. Only small, small human errors in the holy books lead us to major disagreements.

How can the problem of national integration be addressed especially now that it appears as if the North-South dichotomy is getting worse?

I can say without any doubt that the problem of Nigeria is caused by the Igbo and Yoruba. If the Yoruba and the Igbo were to integrate a bit, the problem of Nigeria will disappear. But when they disagree and one part will try to support Hausa/Fulani while the other suffers for not supporting, that’s a major source of problem.

But I think things are changing too slowly. Understanding ourselves is increasing. In fact, there was a time we were in Lagos at a meeting and many of us cried when we realised the harm we have done to ourselves and to the country. I used to boast among Yorubas that no Yoruba man could claim to have done more for Abiola than myself, Chukwuemeka Ezeife. I make that strong claim. I think if we are to understand ourselves better, things will be all right.

Let me tell you another story. When a former governor of Akwa Ibom State, the person who was there when I was also governor of Anambra State died, I went for the funeral. I was given the microphone to pay tribute to him on behalf of Nigerian governors. I took the microphone and said that I brought no tribute but a bomb and there was a kind of uneasiness in the place. I said that I was going to detonate the bomb immediately. Then I said that for as long as the South-south and the Southeast play lone rangers in Nigerian polity, for so long will they eat their frustration. But should the South-south and Southeast integrate properly, what they ask Nigeria is what they get from Nigeria. People were really touched.

The good thing was that the moment we came back to Abuja, we went to Chief Edwin Clarke where we held a meeting and integrated the regions. It didn’t take long before the West saw it and then we formed Southern Nigeria People’s Assembly. And it didn’t take long either before the Middle Belt saw it and they joined. Now we have the Southern and Middle Belt Forum. Gradually, I think people will do things that will lead to the collapse of the ethnic problem in Nigeria.

So, I thank God for the effort we have made so far and for the leadership qualities of Chief Edwin Clark who is supported very much by Chief Ayo Adebanjo. I believe that the integration problem will solve itself especially when others that are yet to join look into the future and find reason to come down from the mountain and integrate with the rest of the people.

Your explanation here points to the fact that Nigerians are going back to their enclaves instead of building bridges with the Southern and Middle Belt Forum leading the pack. How would that help in national integration?

We formed the Southern and Middle Belt Forum; that is not everybody going back to his enclave. In fact, the Southern and Middle Belt Forum is Gideon Orka’s Nigeria. He removed five states mostly dominated by Hausa/Fulani from Nigeria and called the other one the real Nigeria.

In fact, we don’t want to divide Nigeria. For me, I believe in the permanence of one Nigeria but not at all cost. I’m Igbo but the present government has been pushing the Igbo out of Nigeria by all kinds of actions. And young Igbo people are taking offence. The Indigenous People of Biafra (IPOB) is not reacting to nothing; it is reacting to actions of the Federal Government pushing the Igbo out of Nigeria. We the elderly ones are just hoping that time can bring common sense into system and the country may still remain one and we enjoy the large market of one Nigeria.

So you support rotational presidency as a vehicle for national cohesion?

Look, rotational presidency is already into practice. And in this rotational presidency, the North has dominated it. The West has got a fair share and South-south has also got. But Southeast has not got elected president of Nigeria ever. Therefore, if there is justice, equity and fairness, then it’s automatic for the Igbo to produce the president in 2023. But I can tell you now that I’m looking at a new Nigeria coming. Because of the things I say in the press, I am receiving messages from every part of Nigeria supporting Southeast for president in 2023. In fact, the Middle Belt people have gone beyond everybody; they have even selected a person. They made about eight people to compete and one of them won the election by wide margin. So, they now have a candidate for Nigerian president in 2023.

Then there is a group headed by an Oyo man who came to me and gave me strategies to follow. They are working on their own. There is also a group called Justice Now, which is also talking the same language.

I was shocked when some young people comprising a Fulani, a Yoruba and somebody from the South-south came to me telling me how we must go about Igbo presidency in 2023. I can see a new Nigeria coming. God has seen the problems and it seems He wants to join us to solve these problems.

Among all the problems facing Nigeria today, insecurity has taken the driver’s seat. What are your thoughts towards curtailing the spate of insecurity in the country?

Well, insecurity is not on its own. Insecurity derives from the political system, from the way things are. How do we solve this insecurity? We should go back to regional government, regional police, regional control of things and insecurity will disappear. So, I can say that it is a creation of the unitary government, which we have now.

Look, we are just building bombs to detonate across Nigeria. We know what is wrong and when you say the truth they try to look for you. I am 81. During the Abacha era, I was listed for killing but God didn’t allow it. So, I will tell the truth – the Nigeria we have now is wrong. How can one group control all the security outfits in the country? And our constitution makes it clear that Federal Character should reflect in the appointment of positions in Nigeria. So, what are we talking about? We know what our problems are. The present government is doing very badly. The problem of Nigeria is the present government.

From 1999 till date, high cost of governance has been a major concern with the politicians earning huge sums to the detriment of capital development. What is the way out of the situation?
You are right. It is not just their salaries and allowances that is the problem but the ones they steal are more than the ones they earn. The main problem is stealing. When people get to office, they ask the question, ‘how do I gain from this office’ and then they begin to steal from the office.

I think we should reshuffle our government somehow. We should restructure our government. For example, we can go back to parliamentary system and prune down all the allowances.

But what I want us to do, which many people would think is because of my position, is to make sure that for each position there is appropriate pension so that people do not go stealing money to use when they leave office. If you have enough to keep you and your family alive through pension, at least that will ensure that if you are not a thief, you will not be tempted.

I remember when I was leaving office; we had money to be called a lot in those days in the system. And a person who likes me so much called me on the telephone saying he wanted to see me to tell me something.

He rushed and said I should take at least N20 million from the system to make sure that I can eat for the next few years. I looked at him and said, ‘thank you for liking me. Thank you for thinking about my future but my future is in the hands of God. And God will never make me suffer. So, I won’t touch the money. Let it be for the government; it belongs to them.’

I was a federal permanent secretary; I was governor. When you are out of office and you have difficulty taking care of your family and dependents that will come to you to get help, it is not good. Therefore, there must be adequate provision for pension so that nobody has any reason to give for stealing government money.

You earlier talked about increasing the IGR at the local council and state levels. How do you think the current efforts at diversifying the economy with special focus on agriculture can be better pursued?
You answered the question by yourself because when you go back to basis – agriculture – you find that it reaches all levels of government. The federal, state and local governments can promote agriculture. First of all, we are sure of food. Then from the income of farmers, they pay tax and you begin to generate internal revenue. From the farm produce, you go for industries and the manufacturing industries will pay tax. They will export things and you get tax from it. So, indeed it is not going to be left to the local councils and states to develop internal revenue. We will, at the federal level, create zonal offices for encouraging IGR. Why? It is because each zone may have different agricultural endowments. So, we can from the federal level control it and make sure that every state and local council is developing according to the endowments it has, according to everything that helps in its development. So, if any local council can at least pay salaries and do what it is expected to do, then we have won; and that should apply to states. And then the oil revenue may not go only to the oil producing states. It has to be shared; we are one country but of course the oil producing states will get more than others. But it should be shared fairly enough that people will not suffer.

What then is your recommendation for better functioning of the local councils?

The new National Assembly has done something good. They have allowed the local councils to have their own account and not to share with the states because what happens is that the states just cash them enough for salaries and a few things. So, the National Assembly has started to do what requires to be done.

But to recognise the third tier of government as independent of the second tier of government is what we need to do. When you restructure, you have regional government and local government and they will have the power, as given by the constitution, to organise their own things their own way. I hope you know that not even the election of chairman and councillors helps a lot because when you come to Anambra and there is chairmanship election, you will find that all the chairmen are from the same party, all the councillors are from the same party. If you are governor, you select all the chairmen, you select all the councillors and whatever you say is the law in the place. There is no integrity in the system. We are cheating ourselves thinking that we are doing the right thing. So, if you give fair independence to the local councils, they can do something. But as it is now, the states do what they like and the governors are the power houses.

SOURCE: THE GUARDIAN

The Nigerian King Who Served Toads For Supper

BY NDUKA OJINMO

Nigerian author Chukwuemeka Ike, who died last month at the age of 88, helped define Nigerian culture, but never received the international acclaim he deserved, writes the BBC's Nduka Orjinmo in Lagos.

Ike will be remembered for his novels but his legacy will also live on in an important word in Nigeria's lexicon.

Say "expo" to anyone here and they immediately know what you are talking about - exam malpractice.

Ike helped popularise the term when he penned Expo 77, a novel based on the true story of how top secret school-leaving exam papers were leaked twice in 1977.

Ironically, he was in charge of the exam board when the leaks happened, and chose to vent his frustration about the way society encouraged malpractice - from parents to students to school administrators - through his literary work.

His writing gave voice both to contemporary concerns and also to a defence of African - and more specifically his Igbo - culture.

While the literary themes of the time were focused on the conflict that existed between the West and Africa, he was one of the earliest writers to capture the tide of the emerging cosmopolitan Nigeria.

He did not just excavate the ethos of Africa from bygone times, he also reflected the present: bringing to life everyone from the politicians to the prostitutes, and prophesied the palavers that were to come.
Morphing into a leopard

He was satirical, lampooning institutions with humour that was acerbic and he enjoyed it. He poked fun at the foibles of modern Nigeria.

In Toads for Supper, his first book, he dealt with the theme of love in a beautifully humorous way that exposed the tensions in multi-ethnic Nigeria.

Set in a Nigerian university in the west of Africa's most-populous state, it tells the story of a new student, Amadi, who is the first to go to university from his village in eastern Nigeria.

The book captured what it meant to be an Igbo student in western Nigeria before the civil war, sparked by the creation of a breakaway Igbo state, Biafra, in 1967.

Ike responded to the civil war - a defining period of Nigeria's history - with Sunset at Dawn.

He would later try to distinguish between Biafra and Biafranism. He described the latter as representative of "those things that made us great in Biafra".

But in the book, he described the tragedy that unfolded through Fatima who is fleeing enemy planes with her young son.

In the magical-realist Bottled Leopard, he managed to hold a generation spellbound. It was no doubt helped by the fact that the book was compulsory reading for secondary school students studying literature.

It is the story of a schoolboy who has been chosen by his ancestors to bear the mystical power of his lineage: the power to morph into a leopard.

Most people see Bottled Leopard as Ike's defining work, but this could be down to the fact that it was forced on a generation of readers.
Achebe's influence

Born into a royal family in the eastern part of Nigeria, Ike was a student at the famous Government College Umuahia, a breeding ground for the country's finest post-colonial writers.

Literary icon Chinua Achebe was his senior at the school and Ike once told an interviewer that Achebe had inspired his writing.

"In fact, I never thought of writing novels until Chinua Achebe published his Things Fall Apart in 1958," he said.

Maybe it was not such a good thing to be an Igbo writer in the same generation as Achebe.

Some believe this short-changed Ike and that his writing deserved a larger audience.

The same could be said of the other gifted Nigerian writers of that generation: Cyprian Ekwensi, Mabel Segun and Elechi Amadi. Their brilliance seems to have been overshadowed by literary giants such as Achebe and Wole Soyinka.

It was a generation of writers that had the difficult task of transferring oral aspects of indigenous languages into loose English translations with sometimes inchoate outcomes.

It is in this regard that Ike's legacy cannot be denied, his place in literature stands as tall as the others.

For he more than most, succinctly captured the conversation style of a people in a multi-ethnic, multilingual nation.

He reflected their ability to switch from simple English, to bombast, to peer-group slang, to pidgin English and native language.

In Expo 77, a policeman's reaction to a girl using a sanitary pad to help cheat in an exam, captured Ike's writing style fittingly:

"'Jesu Christi Oluwa wa!' the assistant superintendent exclaimed. He was Yoruba. 'Jehova Witness dem people say Armageddon go come in five year time. 'E don' come patapata! Olorun!' He snapped his fingers."

In 2008, he would go from defending his culture in the pages of a book to defending it on the throne as the king of Ndikelionwu in eastern Nigeria. He took the throne following the death of his father.
Tackling animal sacrifice

The Ike family has ruled Ndikelionwu for decades but his people were yet to encounter one who wanted to preserve the monarchy by changing things.

In 2018, he asked his people to stop offering animal sacrifices to the land goddess Ala during the new yam festival.

Instead, he wanted a Christian thanksgiving service at the Anglican church where a front row seat was usually reserved for his family.

The writer, who spoke up for African culture in his work, and wrote about men transmuting into leopards, felt animal sacrifices should no longer be associated with his people and many of them agreed with him.

As a king, he respected the egalitarian nature of his people and was largely democratic, working with a small council to reach decisions.

They describe him as humble and the peace-maker who ruled with a firm hand.

His people say he is not dead as a king does not die, but rather goes to be with his ancestors. They refuse to speak of his death, neither do they refer to him in the past.

It is the sort of attitude that Ike may have been proud of.

This king may be dead but he lives on in his writing.

SOURCE: BBC

My Swedish Career: 'You Need To Win The Hearts Of The Swedish People To Be Able To Succeed'

Arinze Prosper Emegoakor. Image via The Local Sweden

BY TIM MARRINGER

After moving from Nigeria to Sweden, Arinze Prosper Emegoakor struggled with adapting to life in Sweden while staying true to his cultural roots. Now he's starting a business with the aim of telling stories about his African culture and identity - through socks.

Arinze had tried living in Sweden before returning in 2011, but it was only on his second stint in the country that he felt able to settle down.

"When I was 20 years old, I travelled to the Netherlands and met my ex-wife there who is Swedish", he recalls. "I lived in Sweden for a short period, but I couldn't stay. It was too difficult for me to adapt to the environment. But I came back, and since 2011 I have been living here in Malmö."

After joining a kickboxing-gym in the southern city and going out every night to build a social life, Arinze joined the Pan African Movement for Justice. The organization aims for equality for people of African descent in Sweden, and it was here that he found a purpose in his adopted country.

"I got involved in the Pan African Movement for Justice and became a board member of that organization. That provided me with a strong network of people that motivated and educated me. These people are doing something positive in society. That started my journey in Sweden," he says.

After moving, Arinze remembers struggling with his identity and finding a balance between staying connected to his roots and adapting to his new environment.

"Being raised in Africa and having lived most of my life in the western world, there was a constant struggle about what I believed in and who I was", he notes.

"The environment in which I was raised and the Swedish norms are very different in terms of how people express [themselves] and how they see things. I want to be a contributor to this society. I don't want to sit and observe. How do I do that and still keep to my core values? How do I adapt and not attract any unnecessary attention? Being an African man while also being a member of Swedish society was hard at first."

It was all about finding a comfortable balance, something he now thinks he's achieved: "What I did was accept who I am and who I have become. Through my journeys and my stay in Sweden, I've become a hybrid of culture and identity."

"I cannot completely behave or act like I was in Africa because of the culture and norms in Sweden. But I still have my original values. I mixed my values with the norms of Swedish society. That is the balance."

During his childhood in Nigeria, Arinze spent a lot of time with his grandmother, who he credits with introducing him to the power of storytelling.

"I found that the people don't usually say 'do not steal' or 'do not lie', but people tell you stories", he says. "In this story, the thief will get what he deserves. There's a powerful message there. Through storytelling, you take up these values automatically."

His roots in the Nigerian Igbo culture inspired Arinze to start his own sustainable bamboo sock company called Akụko. And he has put the power of storytelling at the core of the company.

Through the colourful collection of socks, he hopes to start conversations and tell the story of his culture.

"Through storytelling, movement and style esthetics, we make people curious to find out more", he says. "The design of my first collection is inspired by a musical instrument called ogene, which is a kind of gong. In my village, it is used to call for meetings. When people want to call for a meeting they tell the town crier, and he will go around to play the ogene to gather people."

Akụko isn't the first business Arinze has started. He learned valuable lessons after starting up an entertainment company for Afrobeat music in 2014.

"We had shows in Malmö and Stockholm. It was fun, but we failed financially", he says. "I started to wonder: why did we fail? I found that the Swedish people aren't easily impressed, especially when you're an outsider. You have to be humble and connect to them. Win the heart of the people, connect with the society and community around your brand. Go for value and the money will come."

Arinze hopes that his work on his second business, and its roots in his native culture, will inspire more people of African descent to follow their goals and dreams. "

If they want to start their own business they should go for it", he says.

"They need to see more people who are like them doing positive things. We can inspire the next generation to do so, be role models. I have documented the blueprint of my journey, and I'm ready to share it with anyone that needs tips about how to crowdfund or how to start up a business. People can always contact me for support on how to realize your their goals in Sweden."

SOURCE: THE LOCAL SWEDEN

Writer Chigozie Obioma: 'The Only Vision I Can See Of Nigeria Is A Tragic One'

Chigozie Obioma. Image: Getty


BY DIANA WICHTEL

Nigerian writer Chigozie Obioma, appearing at the NZ Festival this month, draws both tragedy and divine inspiration from his strife-torn country. 

“Tragedy does not occur because something has been broken,” says Nigerian writer Chigozie Obioma, on the phone from Nebraska. “A thing is tragic if it cannot be mended again.” Readers of his stunning novels will know that he is a master of that which cannot be mended. The Fishermen, shortlisted for the 2015 Man Booker Prize when Obioma was just 28, and An Orchestra of Minorities, which pulled off the same trick in 2019, have been described as mythic, dark and tragic. They will break your heart.

“I don’t read reviews, but someone wrote one that he sent to me, which was weird. I have a lot of respect for the guy. I had to read it,” says Obioma. “He said that the best way to look at my work is that they’re tragedies, but what makes it odd is that people no longer write tragedies. If you look at American literature today, you don’t see modern tragedies. It’s a rare thing.” It made him think about why his work is so … tragic. “I think it’s just because of the source of these stories. I’m looking at Nigerian society in these two books and the only vision I can see is a tragic one.”

There is a political subtext to the stories, referencing slavery, colonisation, corruption, paradise lost. There is also the irrepressible vitality and mordant humour of a born storyteller. A conversation with Obioma has its share of both. To illustrate his point about tragedy, he cites his car. “I rammed it stupidly into some brick the other day, and I took it to the mechanic. And the guy gave it back to me so new that it was better than it used to be. No, seriously. My wife was looking at it, like, my goodness. So can you say that accident was tragic? No, it wasn’t.” As an example from the other end of the spectrum: his country. “I feel like the system, the Nigerian society, has been broken for a long time and there is no hope of any kind that it will be mended. This is a tragic thing.”

The Fishermen, set in Obioma’s birthplace, Akure, is the story of four brothers. Freed from their father’s stern gaze when he is transferred to another city for work, they bunk off studying to fish at a place considered cursed. They encounter the local mad seer, who issues a prophecy: one of the brothers will be killed by one of the others. The story has been called “Cain and Abel-esque”. It’s also about how human beings, and the systems they live under, can take a disastrous turn.

is new book, An Orchestra of Minorities, is the intricately constructed story of a chicken farmer, Chinonso, who, after the early death of his mother, finds comfort first in a gosling he rears and then in tending his flock of chickens. The title comes from the helpless racket they make when one is taken by a hawk. “Chinonso tries to shield the birds from the larger forces of society – the hawks and the kites,” says Obioma, “and he sees himself as identifying most with those creatures.”

The Fishermen is narrated by nine-year-old Benjamin. In an audacious move, An Orchestra of Minorities is narrated by Chinonso’s chi, his 700-year-old guardian spirit, which frets over how much to intervene in its host’s life.

Chinonso rescues a woman, Ndali, from suicide with a unique sacrifice. They fall in love. He calls her “mommy”. “You are a shepherd of birds, and you love your flock,” Ndali tells Chinonso. “You care for them the way Jesus cares for his sheep, with so much love.” But she’s a trainee pharmacist from a wealthy family unimpressed with her chicken farmer. What could go wrong?

The story is mythic, drawing on the cosmology of the Igbo people Obioma is descended from. Chinonso’s story is intercut with visits to the domain of the divine, where his chi tries desperately to intercede on his host’s behalf with the gods, to temper their judgment of him in the face of Chinonso’s obsessive love and the extremes it will drive him to. The chi is also arguing for its own continued existence, after a not-so-stellar job done during its sojourn with Chinonso. And, perhaps, the chi is appealing to the judgment of us, the readers, too. “Yes. One of the things that inspired me to tell the story that way was that this is the way people used to tell stories in the past. I witnessed one of those sessions myself when I was a little child.” Those who still followed the traditions of the ancestors didn’t believe in Western courts. Disputes went to local courts. “There is a chief priest and the person accused stands in the centre of the council, swears before the gods and says, ‘I’m going to say the truth.’ The stories they told under that kind of duress have a fidelity to the truth. You believe that you are standing before an entity that can see when you lie.”

But there’s also the human need to make your case, to explain yourself, to soften the truth. “So, they just try to dance around it. There’s a circumlocutory way which they arrive at the point. It’s a roundabout storytelling that was very fascinating to me because of the things they include along the way, the history they bring up. So the chi, having lived for these many centuries, would be able to be a chronicler of history and make of this story something completely different.”

The chi is the ultimate omniscient narrator, largely reliable but with its own axe to grind. Some of the book’s humour comes from its efforts to help in the face of its host’s pratfalls. When Chinonso goes to Ndali’s home for a grand party, her brother puts him to work directing cars. There’s a visceral sense of Chinonso’s humiliation, his suffering set to the music of the party entertainment, a famous singer “making unintelligible sounds akin to those made by termites crawling on dead wood and the crowd was braying like senseless lambs”.

We know very early on that Chinonso will do something terrible, something unlikely to be mended. A pivotal disaster – a reader will groan aloud – befalls Chinonso as he tries to better himself in the eyes of Ndali’s family. He sells up everything, including his beloved chickens, to go to university in Cyprus, where he finds all is not what it seemed and his life spirals out of control.

Obioma also attended university in Cyprus. Chinonso’s disaster is based on the experience of a person he knew there who was scammed. “Like every other person who was deceived, he came to Cyprus and then he discovered he’d been cheated. Almost everyone else I knew survived,” says Obioma. His friend did not. “Just him. So why? It’s something that has always tugged at me: to what extent are we actually in control of our lives? In modern times, science and technology have been able to create this sense that we are in control of almost everything, but it’s not always true.”

In the fatalistic words of the chi: “The ill luck that has befallen a man has long been waiting for him – in the middle of some road, on a highway, or on some field of battle, biding its time.”

So, is the Igbo cosmology that animates the book a fascinating world view for its writer or a spiritual base? Both, he says. “My mother is someone who grew up in the religion and her dad used to be a priest when he was younger, and he was persecuted a lot by the Christians.” Obioma doesn’t practise the religion, but the philosophy behind it has huge force. There’s the Igbo idea of the chi being a reincarnating spirit in every individual. “And, therefore, the idea that every individual has divinity in them … It was the main reason why the Igbo were the only society in all of Africa that did not have a kind of monarchical system. It never existed in pre-colonial times.” Elders represented their people at village councils. “When the British came to Igboland, they had a hard time colonising that part of Africa. Where is the palace? So they kind of had to impose arbitrary kings on them.”

Not everything in the Igbo philosophy is good, he says. “That’s one thing I like about the chi. It doesn’t idealise. It is biased to the world-view of the Igbo people but it also kind of rebukes the so-called great father.” There is a wonderful Igbo proverb Obioma cites: “Let the kite hawk perch, and let the eagle also have a perch. Whichever begrudges the other the right to perch, may he break a wing.” The meaning: “You are punished when you try to deny the other their humanity.”

Obioma’s own Cyprus education had a happier trajectory. He teaches literature and creative writing at the University of Nebraska-Lincoln. “Plot should be a function of character, rather than the other way around – that dictum is what I tell my students all the time,” he says. “But I want to be challenged. I would joyfully thank you if you can convince me otherwise.” He finds he is not often joyfully challenged. “I can come into anywhere, a school in New York or in Nebraska, and pick 20 professors at random and, without knowing any of them, I can say, ‘This is what you think about this, this is what you think about that. You are very predictable’.

“I think the worst thing that a human being can be is an ideologue. I think because I was a voracious reader, I was always in the debating team. I was very interested in dialectics. So, it is very difficult for me to be close-minded about anything – I don’t know how to. Once you come to a point where you have made up your mind about anything, how can somebody talk with you? You already know everything.”

Not everyone has been happy about Obioma’s portrayal of his country in his fiction. “During the Booker Prize ceremony in 2015, the Nigerian consulate member was invited. He was saying, ‘We love your work but your depiction of Nigeria is bad.’” Obioma’s reply? “I am somebody who is writing about society as I see it. I’m not making anything up. Is there any exaggeration here? Is there any untruth here? If you find one I will correct it. Am I saying what is true? If that is the case then there’s nothing I can do about it.

“If you make Nigeria as good as New Zealand, of course I will start writing – what do they call these novels – sun, beach …? Beach reads,” he says, laughing.

Don’t expect any beach reads any time soon. He admits, near the end of our conversation, that he was a little put out when I called. “In fact, I should have been annoyed with you because you interrupted,” he says genially. He’s working on a new novel. Be warned. “These guys who are saying, ‘He’s writing a dark novel’, well wait till you see this one. It’s about the Biafra war.”

More than a million people died in the two-and-a-half-year war from July 1967 to January 1970 between the government of Nigeria and the secessionist state of Biafra. “So, it’s the war novel where I’m down in the trenches with these guys who are fighting.”

It’s also a joyful book, he insists. He’s having the time of his life. “It’s like when you fall in love as a teenager – you know that sensation? You almost agonise because you want to meet that girl who lives in the neighbourhood as soon as possible. So, that’s what I’m feeling right now. Only [Chimamanda Ngozi] Adichie, I think, has written a reasonable novel about the war, so let me do one.”

It sounds far from stories of fishermen and a chicken farmer but, for Obioma, it’s all of a piece. “In my two books, my biggest project has been to try to document, in a way, what I think has gone wrong with my people. So, if you look at Nigeria, if today we want to have 24-hour uninterrupted electricity all across the country – right now we don’t have, it might surprise you – we can do it. It is very possible. The resources are there.”

In An Orchestra of Minorities, the chi is able to reflect on history, culture, the chaos of a post-colonial world. There is much that is good, Obioma says. “Western education and all of those things. But something has been lost.” So he is offering not just social critique, not just tragedy, but also some tools for the work ahead. “That is my hope, honestly.” Perhaps, like the chi, he is also making his own case to the gods, those of the literary world.

“That’s what makes these books appealing to all these different [Booker Prize] judges,” he says. “There is something that I’m trying to do that is beyond just telling stories. It’s at the very heart of the project.

“I’m hoping that, [with] true documenting of some of the history, some of the culture, some of the beliefs that the chi sometimes reflects upon, people might discover a better version of themselves.”

Chigozie Obioma is in conversation with Brannavan Gnanalingam at the New Zealand Festival of the Arts in Wellington on February 23.

AN ORCHESTRA OF MINORITIES, by Chigozie Obioma (Hachette NZ, $34.99)

This article was first published in the January 11, 2020 issue of the New Zealand Listener.

Why Your Judgment Is Fraud, Ihedioha Tells Supreme Court

Emeka Ihedioha

BY GODWIN TSA

The sacked governor of Imo State, Emeka Ihedioha, has predicated his motion urging the Supreme Court to set aside its January 14, 2020 judgment that ousted him from office on the ground that it was fraudulently obtained by the incumbent governor, Senator Hope Uzodinma.

The apex court had in a unanimous judgment delivered by Justice Kudirat Kekere-Ekun removed Iheadioha from office and ordered that Uzodinma of the All Progressive Congress (APC) be sworn in as the validly elected governor of Imo State.

But in a motion on notice filed pursuant to section 6(6) of the 1999 constitution, section 22 of the Supreme Court Act, 2004, and the inherent jurisdiction of the court, the former governor has asked the court to review it’s judgment on the ground that it was obtained by fraud.

The motion which was filed by the legal team of the former governor headed by Chief Kanu Agabi (SAN) was in respect of appeals Nos: SC. 1462/2019; SC/1470/2019; CA/OW/GOV/05/2019and petition No: EPT/GOV/IM/08/2019, between Senator Hope Uzodinma, All Progressive Congress (APC) and Rt. Hon. Emeka Ihedioha, Peoples Democratic Party (PDP) and Independent National Electoral Commission (INEC).

It is the contention of Ihedioha that the judgment is a nulity as it was obtained by fraud.

On this ground, Ihedioha submitted that “the Appellants/Respondents (Uzodinma), fraudulently misled this court into holding that a total of 213,495 votes were unlawfully excluded from the votes scored by the 1st Appellant/Respondent in the election.

He further submitted that “the 1st Appellant/Respondent admitted under cross-examination that he was the person (and not the 3rd Respondent [INEC] or any of its officials) who computed the result that gave him the 213,495 votes alleged to have been excluded from his total votes in the election.

“The fraudulent nature of the additional votes was demonstrated by the fact that the total votes cast as shown in the 1st Appellant/ Respondent’s computation was more than the total number of voters accredited for the election and in some polling units more than the total number of registered voters.

“The fraud was also demonstrated by the fact that the result computed by the 1st Appellant/Respondent showed only the votes of the 1st Applicant and the 1st Appellant/Respondent without specifying the votes scored by the other 68 candidates who participated in the election.”

He told the apex court that the fraud was further demonstrated by Exhibits 63RD1 to 63RD19 (INEC Forms EC40G) which show that there were no valid elections in the 388 polling units where the additional 213,495 votes claimed by the 1st Appellant/Respondent were allegedly generated.

Another reason to set aside of the judgment is that it was given per incuriam.

He stated that by Exhibit A1 (Form EC8D) the total number of voters accredited for the election was 823,743 while the total valid votes cast was 731,485.

The applicant contended that “with the inclusion of 213,695 votes for the 1st Appellant/Respondent and 1,903 to the votes of the 1st Applicant, as ordered by this court, the total number of votes cast at the election now stands at 953,083 (i.e. 731,485 + 213,695 + 1,903) making the total number of votes far in excess of the total number of voters accredited for the election, 129,340.

He submitted that it is unlawful for the total number of votes cast in an election to exceed the number of accredited voters and that illegality rendered the judgment sought to be set aside null and void.

The applicant argued that the Appellants/Respondents pleaded in paragraph 39 of their petition that a supplementary election should be conducted in the 388 polling units where the additional votes that created the illegality were alleged to have been cast and that pleading was binding on the Appellants/Respondents and the court.

SOURCE: SUN NEWS